By Paul M. Blowers
The theology of construction interconnected with nearly each element of early Christian concept, from Trinitarian doctrine to salvation to ethics. Paul M. Blowers presents a sophisticated creation to the multiplex relation among writer and production as an item either one of theological building and non secular devotion within the early church. whereas revisiting the polemical size of Christian responses to Greco-Roman philosophical cosmology and heterodox Gnostic and Marcionite traditions at the foundation, structure, and future of the cosmos, Blowers focuses extra considerably at the confident position of patristic theological interpretation of Genesis and different biblical production texts in eliciting Christian views at the multifaceted relation among author and production. Greek, Syriac, and Latin patristic commentators, Blowers argues, have been finally prompted much less through in basic terms cosmological issues than by means of the urge to depict construction because the enduring inventive and redemptive technique of the Trinity. The 'drama of the divine economy', which Blowers discerns in patristic theology and piety, opened up how the author invested the 'end' of the area already in its starting, and thereupon labored in the course of the concrete activities of Jesus Christ and the Holy Spirit to gain a brand new construction.
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Extra resources for Drama of the Divine Economy: Creator and Creation in Early Christian Theology and Piety
610–546 bce) presents an early case in point. 15 Atomists gave considerable theoretical sophistication to the Inﬁnite Universe model. For the pivotal ﬁgure of Democritus (ca. 460–370 bce), a Thracian philosopher and slightly younger contemporary of Socrates, the universe is an inﬁnity comprising atoms (utterly dense particles of mass) and void. The developing notion of a void or “non-being” is important for our purposes as we anticipate the Christian doctrine of creation “from nothing” (ex nihilo).
24 Meanwhile, Stoics deduced from the phenomena of the world a Providence, a Reason, a Nature—God—who permeates the cosmos and constitutes the (moral) goal, or telos, of all things. II. DID THE DIVINE CREATE THE WORLD OR MERELY I N V E S T N A TU R E W I T H O R D E R ? While a number of Greek thinkers gravitated toward philosophical monotheism in the Classical and Hellenistic periods, their sense of a paternal or provident deity by no means necessitated belief in divine creation of the world. For not a few of them, in fact, the idea of creation, or, as we have seen, even of a purposive cosmic “beginning” as such, would have been utterly preposterous.
But again, what most interests us here are the precedents for a notion of divine creation. For Plato, the likes of Anaxagoras and Empedocles were erudite pioneers but still in a juvenile stage of cosmological thinking. e. 46 Be that as it may, it was Plato’s own creationist cosmogony in the Timaeus that would capture generations of interpreters and fuel a perennial debate about how literally his creation account should be taken. ”49 A monumental feature of Plato’s creation myth, one that clearly ties him to some of his Presocratic predecessors while also alienating him from many later Christian exponents of the doctrine of creation ex nihilo, is the declaration that God imposed order on eternally preexistent matter: For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when he took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, he brought it into order out of disorder (åNò ôÜîØí .